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For over a thousand years, monks, nuns, canons, friars, and others under religious vows stood at the pinnacle of Western European society. For their ascetic sacrifices, their learning, piety, and expertise, they were accorded positions of power and influence, and a wide range of legal, financial and social privileges. As such they present an important opportunity to consider the nature and dynamics of an "elite" in medieval culture. Using medieval religious life as their interpretive lens, the essays of this volume seek to uncover the essential markers of elite status. They explore how those under vows claimed and manifested elite status in complex spiritual, temporal, and social combinations. They explore the workings of elite status from day to day, across region and locale - who earned recognition and how, whether through specific achievements or the deployment of specific capacities; who recognized, conferred, or helped maintain elite status, how and why; how elite status could be redefined, contested or rejected. The essays also seek to understand how medieval European religious elites compared to those found in other cultures and settings, from Syria and South Asia to the early modern transatlantic world.
Marion Goldman and Steven Pfaff define a spiritual virtuoso as someone who works toward personal purification and a sense of holiness with the same perseverance and intensity that virtuosi strive to excel in the arts or athletics. Since the Protestant Reformation, activist virtuosi have come together in large and small social movements to redefine the meanings of spiritual practice, support religious equality, and transform a wide range of social institutions. Tracing the impact of spiritual virtuosi from the sixteenth century Reformation through the nineteenth-century Anti-Slavery Movement to the twentieth-century Human Potential Movement and beyond, Marion Goldman and Steven Pfaff explore how personal virtuosity can become a social force. Martin Luther began to expand spiritual possibilities in the West when he charted paths that did not require the Church's intercession between the individual and God. He believed that everyone could and should reach toward sacred truths and transcendent moments. Over the centuries, millions of people have built on his innovations and embarked on spiritual quests that offer new possibilities for sacred relationships and social change.
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Early modern Europe was the birthplace of the modern secular outlook. During the seventeenth century nature and human society came to be regarded in purely naturalistic, empirical ways, and religion was made an object of critical historical study. John Locke was a central figure in all these events. This study of his philosophical thought shows that these changes did not happen smoothly or without many conflicts of belief: Locke, in the role of Christian Virtuoso, endeavoured to resolve them. He was an experimental natural philosopher, a proponent of the so-called 'new philosophy', a variety of atomism that emerged in early modern Europe. But he was also a practising Christian, and he professed confidence that the two vocations were not only compatible, but mutually sustaining. He aspired, without compromising his empirical stance, to unite the two vocations in a single philosophical endeavour with the aim of producing a system of Christian philosophy.
Marion Goldman and Steven Pfaff define a spiritual virtuoso as someone who works toward personal purification and a sense of holiness with the same perseverance and intensity that virtuosi strive to excel in the arts or athletics. Since the Protestant Reformation, activist virtuosi have come together in large and small social movements to redefine the meanings of spiritual practice, support religious equality, and transform a wide range of social institutions. Tracing the impact of spiritual virtuosi from the sixteenth century Reformation through the nineteenth-century Anti-Slavery Movement to the twentieth-century Human Potential Movement and beyond, Marion Goldman and Steven Pfaff explore how personal virtuosity can become a social force. Martin Luther began to expand spiritual possibilities in the West when he charted paths that did not require the Church's intercession between the individual and God. He believed that everyone could and should reach toward sacred truths and transcendent moments. Over the centuries, millions of people have built on his innovations and embarked on spiritual quests that offer new possibilities for sacred relationships and social change.
Driven by a passion for music, for excellence, and for fame, violin soloists are immersed from early childhood in high-pressure competitions, regular public appearances, and arduous daily practice. An in-depth study of nearly one hundred such children, Producing Excellence illuminates the process these young violinists undergo to become elite international soloists. A musician and a parent of a young violinist, sociologist Izabela Wagner offers an inside look at how her young subjects set out on the long road to becoming a soloist. The remarkable research she conducted—at rehearsals, lessons, and in other educational settings—enabled her to gain deep insight into what distinguishes these talented prodigies and their training. She notes, for instance, the importance of a family culture steeped in the values of the musical world. Indeed, more than half of these students come from a family of professional musicians and were raised in an atmosphere marked by the importance of instrumental practice, the vitality of music as a vocation, and especially the veneration of famous artists. Wagner also highlights the highly structured, rigorous training system of identifying, nurturing, and rewarding talent, even as she underscores the social, economic, and cultural factors that make success in this system possible. Offering an intimate portrait of the students, their parents, and their instructors, Producing Excellence sheds new light on the development of exceptional musical talent, as well as draw much larger conclusions as to “producing prodigy” in other competition-prone areas, such as sports, sciences, the professions, and other arts. Wagner’s insights make this book valuable for academics interested in the study of occupations, and her clear, lively writing is perfect for general readers curious about the ins and outs of training to be a violin soloist.
Voodoo, D'Angelo's much-anticipated 2000 release, set the standard for the musical cycle ordained as "neo-soul," a label the singer and songwriter would reject more than a decade later. The album is a product of heightened emotions and fused sensibilities; an amalgam of soul, rock, jazz, gospel, hip-hop, and Afrobeats. D'Angelo put to music his own pleasures and insecurities as a man-child in the promised land. It was both a tribute to his musical heroes: Prince, Sly Stone, Marvin Gaye, J Dilla...and a deconstruction of rhythm and blues itself. Despite nearly universal acclaim, the sonic expansiveness of Voodoo proved too nebulous for airplay on many radio stations, seeping outside the accepted lines of commercial R&B music. Voodoo was Black, it was definitely magic, and it was nearly overshadowed by a four-minute music video featuring D'Angelo's sweat-glistened six-pack abs. "The Video" created an accentuated moment when the shaman lost control of the spell he cast.
Growing up the son of agnostics, John Koessler saw a Catholic church on one end of the street and a Baptist on the other. In the no-man’s land between the two, this curious outside wondered about the God they worshipped—and began a lifelong search to comprehend the grace and mystery of God. A Stranger in the House of God addresses fundamental questions and struggles faced by spiritual seekers and mature believers. Like a contemporary Pilgrim’s Progress, it traces the author’s journey and explores his experiences with both charismatic and evangelical Christianity. It also describes his transformation from religious outsider to ordained pastor. John Koessler provides a poignant and often humorous window into the interior of the soul as he describes his journey from doubt and struggle with the church to personal faith
"Polhemus sketches several distinctions between nineteenth- and twentieth-century novelists and concludes that what most characterizes the nineteenth century, from the perspective of the twentieth, is the tendency in its comic fiction to criticize and to undermine the dogma and institutions of religion and to put faith instead of the existence of the comic perspective. Comic Faith is a virtuoso performance of impressive stature; I suspect the book will be influential for many years to come."—John Halperin, Modern Fiction Studies
Early modern Europe was the birthplace of the modern secular outlook. During the seventeenth century nature and human society came to be regarded in purely naturalistic, empirical ways, and religion was made an object of critical historical study. John Locke was a central figure in all these events. This study of his philosophical thought shows that these changes did not happen smoothly or without many conflicts of belief: Locke, in the role of Christian Virtuoso, endeavoured to resolve them. He was an experimental natural philosopher, a proponent of the so-called 'new philosophy', a variety of atomism that emerged in early modern Europe. But he was also a practising Christian, and he professed confidence that the two vocations were not only compatible, but mutually sustaining. He aspired, without compromising his empirical stance, to unite the two vocations in a single philosophical endeavour with the aim of producing a system of Christian philosophy.